It is necessary to know something of the historical context for the
condemnations of 1848 and the later one in 1887.

Antonio Rosmini Serbati lived in the tumultuous period of 1797-1855.
He was ordained to the priesthood in 1821. He founded his congregation,
the Fathers of Charity, in 1828 and it received formal approval from
Gregory XVI in 1838. The woman's branch, the Sisters of Providence, was
founded in 1831-2. At the request of Pius VIII, Gregory XVI and Pius IX,
he undertook the renewal of Italian Catholic philosophy, beginning with
the systematic study of St Thomas, whose SummaTheologiae he
began to translate before his ordination, in 1819.

Committed diplomatically to the objective of conciliating the valid
aspirations of the Italian Resurgence (which promoted the unification of
Italy, starting out with the idea of the rule of the Pope as a
constitutional monarch, and ending with the confiscation of the Papal
States) with the positions of Bl. Pius IX, Rosmini outlined a programme
of political reform in the Catholic-Liberal sense. Such was Rosmini's
national reputation among both laymen and churchmen in Italy that he was
even chosen by Piedmont as the most suitable envoy to convince Pius IX
to join in the alliance against Austria and so to become, in effect, the
unifying force of a united Italy. Rosmini, who had always had misgivings
about the Pope as King of a united Italy, abandoned his effort when
Piedmont went back on itspromises.

In publishing his Five Wounds in1848, Rosmini felt
that the time had come, now that the Church had a reforming Pope in the
person of Bl. Pius IX, to express his ideas on the weaknesses of the
Church. According to Rosmini the wounds were:

1) The division of the people from the clergy in worship.

2) The defective education of the clergy.

3) The disunion of bishops.

4) The nomination of bishops by the secular power.

5) The enslavement of the Church by riches.

The first cause of division between clergy and people in the liturgy
is public ignorance. Catechisms were learned by rote, without real
instruction. The use of Latin was outdated and no longer understood by
the people. "The people should be actors in the liturgy as well as
hearers".

The clergy were insufficiently educated. In seminaries, professors
lacked preparation and decent conditions for study, and theory and
practice had become separated. Nor were the laity sufficiently
instructed about the dignity of the priesthood and their own dignity as
members of the Church.

Thirdly, the clergy had become too servile with regard to political
powers. Having become temporal lords, the bishops were too removed from
loyalty to the Pope, from one another and from the needs of their
flocks.

Fourthly, when bishops became important in the State, the princes
began to nominate them and so the Church lost its right over the
appointment of bishops. In Rosmini's time this situation was beginning
to change for countries outside Europe.

Lastly, with regard to the problem of ecclesiastical riches and huge
estates, Rosmini offered his proposals for the Church in a modern era
and the need for careful stewardship of resources. Rosmini was convinced
that a Church detached from riches could preach the Gospel and live the
Christian life with greater freedom.

In his book Theplan for a Constitution (1848),Rosmini
thought that there could be no stability unless the Statute (the right
to vote) were based proportionately on property. He also thought that
there could be no justice unless there were a Supreme Court to be a
counterbalance to the legislative houses. All citizens could elect the
members of the Supreme Court, called by him, the Political Tribunal. Its
legislative houses consisted entirely of proprietors; they held power
according to the taxes they paid.

Rosmini's goal was to help towards a solution to the problem of the
attitude of the Church to the problems of the modern era. On account of
the revolutionary movements of 1848,especially in the Papal
States, Rosmini fell out of favour with many Churchmen. It was easy toaccuse him of contributing to the problems of 1848in Rome,
and his democratic ideas were subject to doctrinal attack and
controversy.

Subsequently, around 1848,Rosmini was accused of wanting a
democratic episcopate and his plea for a return to the ancient formula
of elections per clerum et populum was the subject of serious
misunderstandings. It was unfortunate that Rosmini's plea for freedom
for the Church from the monarchs of the day, should have been coupled
with an insistence on the return to methods used before the Investitures
conflict, at a time when nationalities were in turmoil and popular
clamour irresponsible.

Regarding his ideas on what democratic elements should be written
into a modern state's Constitution, he made enemies among the defenders
of absolute monarchies, from Naples to Austria.

When both books had been prohibited by the Congregation of the Index
in 1849and Rosmini was invited to submit, he wrote at once:
"As a devoted and obedient son of the Holy See, which through the
grace of God I have always been at heart and publicly professed to be, I
declare that I submit to the prohibition of these books, absolutely,
simply and as completely as possible….". He wrote to Bl. Pius IX,
"In everything, I want to base myself on the authority of the
Church, and I want the whole world to know that I adhere to this
authority alone" (A. Rosmini, Lettera alPapa Pio IX).

To complicate matters, in the years 1848-1850two other works
against him circulated, one was a booklet called Postille, which
contained 327quotations from Rosmini's works, often distorted,
to which were attached the whole range of theological condemnations from
"blasphemous" to "equivocal". The other was an
attack against Rosmini in the form of 50letters, Letters from
a Bolognese Priest, said to be the work of two Jesuits, calling him
a traitor to the Church. At first the Pope thought it was enough to
impose silence on either side of the controversy.

At last Pope Pius IX decided to intervene to end the controversy.
Gathering the opinions of eight selected theologians, the Pope himself
presided at the General Congregation in July 1854where the
Consultors recommended that the works be declared as free from censure.
After five hours of discussion, Pius IX reserved the case to himself.
Though Rosmini was fully rehabilitated, rather thanpublishing a
decree, the Pope ordered the Congregation of the Holy Office to draw up
a sentence of "dismissal" and to communicate it in secret to
"both sides". The Decree stated: "All the works of
Antonio Rosmini Serbati that have recently been examined, are to be
dismissed (Dimittantur opera Antonii Rosmini) and this
examination in no way detracts from the good name of the author, nor of
the religious Society founded by him, nor from his life and singular
merits towards the Church".

Rosmini died at 58,in 1855,less than a year after the
issuing of the decree that freed his works from the accusations to which
they had been subjected.

When the decree's meaning was impugned 20 years later in 1876,Bl.
Pius IX, through his Master of the Sacred Palace, answered similar
objections in a letter to the Marchese Baviera, editor of L'Osservatore
Romano, in which he said: "It follows from the long and
conscientious examination that the accusations made against the works of
Antonio Rosmini were false.... It is lawful to disagree with the
philosophic system of Rosmini, and with the way he tries to explain
certain truths; it is not lawful to conclude that he denied such truths,
nor may anyone inflict ecclesiastical censures upon the doctrines that
he professed in the works examined and dismissed by the Sacred
Congregation of the Index, and against which the Holy Father intended to
prevent new accusations in the future".

To the words of Bl. Pius IX, there could be added the tribute of the
Venerable Servant of God John Henry Newman on hearing of his death:
"The news reached me unexpectedly and profoundly moved me, for
although he belonged in a special way to your Institute, a man like him,
as long as he lived, was the property of the whole Church. I fear that
the tribulations he suffered have shortened his life. Yesterday morning
I celebrated a Requiem for him: I hope he will not forget me as soon as
he reaches heaven, in fact we may believe he has already arrived
there".

Rosmini was basically accused of fostering ontologism, a
philosophical system (condemned by the Inquisition in 1861) that asserts
that God Himself is the guarantee of the validity of human ideas; that
all human knowledge, itself amode of truth, implies an immediate
intuition of uncreated Truth; and that the idea of being, which is the
first and simplest idea of all, is an immediate perception of absolute
Being. So in 1887, "40 Propositions" taken from posthumous and
non-posthumous works of Rosmini were condemned in the decree Post
Obitum (14December 1887; published 7 March 1888). Under
suspicion as teachings which catholicae veritati haud consonae
videbantur (seemedscarcely to be in accord with catholic
truth), these propositions were condemned as reprobandae, damnandae,
and proscribendae (to be reproved, condemned and proscribed). Some
point out that they were not condemned as "heretical",
"offensive to pious ears", or damnable in any specific way,
and no attempt was made in the document to connect their condemnation
with the suspicion that had caused their being reported to the
Congregation as erroneous or heretical.

Three things stand out concerning this condemnation. First, the
reporting of the propositions as catholicae veritati haud consonae indicates
that the difficulties raised by the teaching underlying the propositions
were felt to be theological. No other meaning can be given to the phrase
"catholic truth". Second, the first 24 propositions are
nevertheless concerned with philosophical matters, and in particular
with the question of the intellectual relationship between the creature
and the Creator. It was obviously felt as essential that Rosmini's view
of such a relationship should be criticized from the beginning. Third,
the immense difficulties under which the compilers laboured to produce
the propositions is clear from the way in which several of the
propositions are stitchedtogether. The most obvious example is
found in n. 12: Finita realitasnon est, sed Deus facit eam
addendo infinitae realitati limitationem. Esse initiale fit essentia
omnis entis realis. Esse quod actuat naturas finitas ipsis coniunctum,
est recisum a Deo (Finitereality is not, but God makes itbe by adding limitation to infinite reality. Initial being becomes
the essence of every real being. Being, which actuates finite natures,
having been joined to them, is cut off from God).This
proposition, although taken from La Teosofia, a single,
posthumous work, and made to run as a single assertion, is composed of
sentences scattered across many pages and taken from more than one
volume of the book, as the following translation of Rosmini's own words,
and references to their sources, makes clear:

"Finite reality is not, but he [God] makes it be by adding
limitation to infinite reality" (La Teosofia, vol 1, n.
681).

"Initial being ... becomes the essence of every real being"
(ibid., n. 458).

"Being, which actuates finite natures, joined with these by
being cut off from God.... " (vol. 3, n. 1425).

Scholars noted the difficulty of giving meaning to the words without
reference to their context. Proposition 12 is used as evidence of
pantheism in Rosmini. His genuine views are expressed in hisCommentary
on the Introduction to the Gospel according to John.

"When there is question of the modes in which divine subsistence
is limited, we do not mean that the divine substance receives, or can
receive limitations. However, the divine substance is being, and
consequently being which, as its concept shows, is able to be in two
modes, unlimited and limited. Unlimited and unchangeable being is proper
to the divine substance; limitedbeing is proper to the creature.
The divine substance contains therefore the possibility of
creatures because in it isto be found being which can be
limited. But the creature is not present in the divine substance. What
is present—because being is present, and being contains in its concept
the possibility of limitation—is the reason underlying the
creature's possibility of existence.

"The possibility proper to creatures is, however,
twofold: logical and physical. The logical possibility is
the idea, or the reason underlying creaturehood; the physical
possibility is the power, or efficient cause of the creature, that is,
the creative power. Absolute being, therefore, contains in its concept
both the idea of limited being, that is, of the creature, and the power
to produce the creature, that is, to render real and subsisting the
limited being manifest in the idea. In a word, the absolute being
possesses all that is needed to make itself creator, creator of limited
being, of the creature, by making the creature real and subsistent"
(Commentary on the Introduction to the Gospel according to John p.
27-28).

On 1 July, the Congregation for the Doctrine of the Faith published a
Note on the (binding) force of the doctrinal decrees concerning the
thought and works of Rev. Antonio Rosmini Serbati. It explained that the
reasons for "concern and doctrinal difficulties" with the work
of the 19th century philosopher Antonio Rosmini have been superseded. In
fact, the first decree of 1849 that put two of his works on the Index of
Forbidden Books, the Costituzione secondo la giustizia sociale and
the Cinque piaghe della Chiesa, was rescinded in Rosmini's lifetime
and in 1854, a year before his death, the Congregation of the Index
removed his opera omnia from a doctrinal examination without
censure, dimittantur.

In 1887, after his death and the posthumous publication of his five
volume synthesis, La Teosofia, accusations continued and a second
examination of his works resulted in a decree of the Holy Office Post
obitum which condemned "40 Propositions" taken prevalently
from his posthumous works and from some works edited during his
lifetime. The publication of the posthumous works did not help the
understanding of his thought because the works lacked a glossary of
terms and aids to understanding that would have explained the precise
meaning of the expressions and concepts. This allowed a heterodox
understanding of Rosminian thought. Rosmini's philosophical and
theological writing was very daring especially when he reflects on
Catholic doctrine and the challenge of modern philosophy. The
Congregation notes that misunderstanding can only arise if the "40
Propositions" are taken out of the context of his entire thought
and work and given an interpretation foreign to the mind and spiritual
world of the author. In n. 6 of the note, the Congregation states that a
"widespread ... scientific literature on the thought of Rosmini has
shown that these interpretations contrary to Catholic doctrine and faith
do not correspond in reality to the authentic position of Rosmini".
At present his cause for beatification is being examined by the
Congregation for the Causes of Saints.

Taken from:
L'Osservatore Romano
Weekly Edition in English
25 July 2001, page 9

L'Osservatore Romano is the newspaper of the Holy See.
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